Edward Said

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Western Philosophy 20th-century philosophy
Edward Wadie Said
Name	Edward Saïd
Birth	November 1, 1935(1935-11-01) Jerusalem, British Mandate of Palestine
Death	September 25, 2003 (aged 67) New York City, USA
School/tradition	Postcolonialism, Postmodernism
Notable ideas	Orientalism "The Other"
Influenced by	Derrida, Vico, Shakespeare, Hopkins, Gramsci, Adorno, Conrad, Blackmur, Williams, Foucault, Chomsky.
Influenced	Hamid Dabashi, Homi K. Bhabha, John Esposito, Gayatri Spivak, Robert Fisk, Mahmood Mamdani, Rashid Khalidi, Joseph Massad.

Edward Wadie Saïd MRSL (Arabic: إدوارد وديع سعيد‎, transliteration: Idwārd Wadīʿ Saʿīd; 1 November 1935 – 25 September 2003) was a Palestinian American literary theorist, cultural critic, political activist, and an outspoken advocate of Palestinian rights. He was University Professor of English and Comparative Literature at Columbia University, and is a founding figure in postcolonial theory.^[1]

Contents 1 Life 2 Orientalism 2.1 The argument 2.2 Criticism 2.3 Supporters of Said and his influence 3 Criticism of US Foreign Policy 4 Pro-Palestinian activism 4.1 Claims made regarding Said's early life 5 Publications 6 See also 7 Notes 8 External links 8.1 Critical

[edit] Life

Saïd was born in Jerusalem (then in the British Mandate of Palestine) on November 1, 1935. His father was a wealthy Protestant Palestinian businessman and an American citizen who had served under General Pershing in World War I, while his mother was born in Nazareth also of Christian Palestinian descent.^[2] His sister was the historian and writer Rosemarie Said Zahlan. He referred to himself as a "Christian wrapped in a Muslim culture". Said experienced much confusion growing up and was quoted as saying that with an unexceptionally Arab family name like Said connected to an improbably British first name (my mother much admired the Prince of Wales in 1935, the year of my birth), I was an uncomfortably anomalous student all through my early years: a Palestinian going to school in Egypt, with an English first name, an American passport and no certain identity at all.^[3] According to Saïd's autobiographical memoir, Out of Place,^[3] Saïd lived "between worlds" in both Cairo and Jerusalem until the age of 12. In 1947, he attended the Anglican St. George's Academy when he was in Jerusalem, but his extended family became refugees in 1948 during the 1948 Arab-Israeli War when their neighborhood of Talbiya was captured by Jewish militia groups, along with the western part of Jerusalem, which became part of the State of Israel:

I was born in Jerusalem and had spent most of my formative years there and, after 1948, when my entire family became refugees, in Egypt. All my early education had, however, been in élite colonial schools, English public schools designed by the British to bring up a generation of Arabs with natural ties to Britain. The last one I went to before I left the Middle East to go to the United States was Victoria College in Alexandria, a school in effect created to educate those ruling-class Arabs and Levantines who were going to take over after the British left. My contemporaries and classmates included King Hussein of Jordan, several Jordanian, Egyptian, Syrian and Saudi boys who were to become ministers, prime ministers and leading businessmen, as well as such glamorous figures as Michel Shalhoub, head prefect of the school and chief tormentor when I was a relatively junior boy, whom everyone has seen on screen as Omar Sharif.^[3]

In the year 1951 Said was expelled from Victoria College for being a "troublemaker",^[3] and was consequently sent by his parents to Mount Hermon School, a private college preparatory school in Massachusetts, where he recalls a "miserable" year feeling "out of place".^[3] Said later reflected that the decision to send him so far away was heavily influenced by the 'the prospects of deracinated people like us being so uncertain that it would be best to send me as far away as possible'.^[3] Despite feeling out of place Said did well at the Massachusetts boarding school often 'achieving the rank of either first or second in a class of about a hundred and sixty'.^[3]

Said earned an A.B. (1957) from Princeton University and an M.A. (1960) and a Ph.D. (1964) from Harvard University, where he won the Bowdoin Prize. He joined the faculty of Columbia University in 1963 and served as Professor of English and Comparative Literature for several decades. In 1977 Said became the Parr Professor of English and Comparative Literature at Columbia and subsequently became the Old Dominion Foundation Professor in the Humanities. In 1992 he attained the rank of University Professor, Columbia's most prestigious academic position. Professor Said also taught at Harvard, Johns Hopkins, and Yale universities. He was fluent in English, French, and Arabic.^{[citation needed]} In 1999, after his earlier election to second vice president and following its succession policy, Said served as president of the Modern Language Association.

Said was bestowed with numerous honorary doctorates from universities around the world and twice received Columbia's Trilling Award and the Wellek Prize of the American Comparative Literature Association. His autobiographical memoir Out of Place won the 1999 New Yorker Prize for non-fiction. He was also a member of the American Academy of Arts and Sciences, the American Academy of Arts and Letters, the Royal Society of Literature, and the American Philosophical Society.^[4]

Said's writing regularly appeared in The Nation, The Guardian, the London Review of Books, Le Monde Diplomatique, Counterpunch, Al Ahram, and the pan-Arab daily al-Hayat. He gave interviews alongside his good friend, fellow political activist, and colleague Noam Chomsky regarding U.S. foreign policy for various independent radio programs.

Said also contributed music criticism to The Nation for many years. In 1999, he jointly founded the West-East Divan Orchestra with the Argentine-Israeli conductor and close friend Daniel Barenboim.

Edward Said died at the age of 67 in the early morning of September 25, 2003, in New York City, after a decade-long battle with chronic myelogenous leukemia.^[5]

In November 2004, Birzeit University renamed its music school as the Edward Said National Conservatory of Music in his honor.^[6]

In January 2006, anthropologist David Price obtained 147 pages of Said's 238-page FBI file through a Freedom of Information Act request. The records reveal that Said was under surveillance starting in 1971. Most of his records are marked as related to "IS Middle East" ("IS" = Israel) and significant portions remain "Classified Secrets."^[7]

[edit] Orientalism

Main article: Orientalism (book)

Said is best known for describing and critiquing "Orientalism", which he perceived as a constellation of false assumptions underlying Western attitudes toward the East. In Orientalism (1978), Said described the "subtle and persistent Eurocentric prejudice against Arabo-Islamic peoples and their culture."^[8] He argued that a long tradition of false and romanticized images of Asia and the Middle East in Western culture had served as an implicit justification for Europe and America's colonial and imperial ambitions. Just as fiercely, he denounced the practice of Arab elites who internalized the American and British orientalists' ideas of Arabic culture.

In 1980 Said criticized what he regarded as poor understanding of the Arab culture in the West:

So far as the United States seems to be concerned, it is only a slight overstatement to say that Moslems and Arabs are essentially seen as either oil suppliers or potential terrorists. Very little of the detail, the human density, the passion of Arab-Moslem life has entered the awareness of even those people whose profession it is to report the Arab world. What we have instead is a series of crude, essentialized caricatures of the Islamic world presented in such a way as to make that world vulnerable to military aggression.^[9]

[edit] The argument

Orientalism has had a significant impact on the fields of literary theory, cultural studies and human geography, and to a lesser extent on those of history and oriental studies. Taking his cue from the work of Jacques Derrida and Michel Foucault, and from earlier critics of western Orientalism such as A. L. Tibawi,^[10] Anouar Abdel-Malek,^[11] Maxime Rodinson,^[12] and Richard William Southern,^[13] Said argued that Western writings on the Orient, and the perceptions of the East purveyed in them, are suspect, and cannot be taken at face value. According to Said, the history of European colonial rule and political domination over the East distorts the writings of even the most knowledgeable, well-meaning and sympathetic Western ‘Orientalists’ (a term that he transformed into a pejorative):

“

I doubt if it is controversial, for example, to say that an Englishman in India or Egypt in the later nineteenth century took an interest in those countries which was never far from their status in his mind as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact – and yet that is what I am saying in this study of Orientalism. (Said, Orientalism 11)

”

Said contended that Europe had dominated Asia politically so completely for so long that even the most outwardly objective Western texts on the East were permeated with a bias that even most Western scholars could not recognise. His contention was not only that the West has conquered the East politically but also that Western scholars have appropriated the exploration and interpretation of the Orient’s languages, history and culture for themselves. They have written Asia’s past and constructed its modern identities from a perspective that takes Europe as the norm, from which the "exotic", "inscrutable" Orient deviates.

Said concludes that Western writings about the Orient depict it as an irrational, weak, feminised "Other", contrasted with the rational, strong, masculine West, a contrast he suggests derives from the need to create "difference" between West and East that can be attributed to immutable "essences" in the Oriental make-up. In 1978, when the book was first published, with memories of the Yom Kippur war and the OPEC crisis still fresh, Said argued that these attitudes still permeated the Western media and academia. After stating the central thesis, Orientalism consists mainly of supporting examples from Western texts.

[edit] Criticism

The highly influential Orientalism and other works by Said sparked controversy in the academic community, with criticism ranging from details to outright rebuttals.

Martin Kramer claimed that Orientalists are overwhelmingly sympathetic to Islam, and helpful to its causes.^[14]

Ernest Gellner^[15] argued that Said's contention that the West had dominated the East for more than 2,000 years (since the composition of Aeschylus’s The Persians) was unsupportable, noting that until the late 17th century the Ottoman Empire had posed a serious threat to Europe.

Mark Proudman notes that Said claimed the British empire extended from Egypt to India in the 1880s, when in fact the Ottoman and Persian empires intervened.^[16]

Others pointed out that even at the height of the imperial era, European power in the East was never absolute, and remained heavily dependent on local collaborators and local forms of knowledge, which were frequently subversive of imperial aims.^[17]

Another criticism is that the areas of the Middle East on which Said had concentrated, including Palestine and Egypt, were poor examples for his theory, as they came under European control only for a relatively short period in the late 19th and early 20th centuries. These critics suggested that Said devoted much less attention to more apt examples, including the British Raj in India, and Russia’s dominions in Asia, because Said was more interested in making political points about the Middle East.^[18]

Strong criticism of Said's critique of Orientalism has come from academic Orientalists, including some of Eastern backgrounds. Albert Hourani, Robert Graham Irwin, Nikki Keddie, Bernard Lewis, and Kanan Makiya address what Keddie retrospectively calls "some unfortunate consequences" of Said's Orientalism on the perception and status of their scholarship.^[19] Bernard Lewis is among scholars whose work Said questioned in Orientalism and subsequent works. The two authors came frequently to exchange disagreement, starting in the pages of the New York Review of Books following the publication of Orientalism. Lewis's article "The Question of Orientalism" was followed in the next issue by "Orientalism: An Exchange." Other scholars, such as Maxime Rodinson, Jacques Berque, Malcolm Kerr, Aijaz Ahmad, and William Montgomery Watt, also regarded Orientalism as a deeply flawed account of Western scholarship.^[20] Irwin says that Said ignored the domination of 19th century Oriental studies by Germans and Hungarians, from countries that did not possess an Eastern empire.^[21] Such critics accuse Said of creating a monolithic ‘Occidentalism’ to oppose to the ‘Orientalism’ of Western discourse, arguing that he failed to distinguish between the paradigms of Romanticism and the Enlightenment, that he ignored the widespread and fundamental differences of opinion among western scholars of the Orient; that he failed to acknowledge that many Orientalists (such as Sir William Jones) were more concerned with establishing kinship between East and West than with creating "difference", and had frequently made discoveries that would provide the foundations for anti-colonial nationalism.^[22] More generally, critics argue that Said and his followers fail to distinguish between Orientalism in the media and popular culture (for instance the portrayal of the Orient in such films as Indiana Jones and the Temple of Doom) and academic studies of Oriental languages, literature, history and culture by Western scholars (whom, it is argued, they tar with the same brush).^[23]

Said's critics argue that by making ethnicity and cultural background the test of authority and objectivity in studying the Orient, Said drew attention to the question of his own identity as a Palestinian and as a "Subaltern." Ironically, given Said's largely Anglophone upbringing and education at an elite school in Cairo, the fact that he spent most of his adult life in the United States, and his prominent position in American academia, his own arguments that "any and all representations … are embedded first in the language and then in the culture, institutions and political ambience of the representer … [and are] interwoven with a great many other things besides the 'truth', which is itself a representation" (Orientalism 272) could be said to disenfranchise him from writing about the Orient himself. Hence these critics claim that the excessive relativism of Said and his followers trap them in a "web of solipsism",^[24] unable to talk of anything but "representations", and denying the existence of any objective truth.

Finally, Said by the end of his life found himself "increasingly impatient" with the turn postcolonial theory had taken.^[25]

[edit] Supporters of Said and his influence

Said’s supporters argue that such criticisms, even if correct, do not invalidate his basic thesis, which they say still holds true for the 19th and 20th centuries and in particular for general representations of the Orient in Western media, literature and film.^[26] His supporters point out that Said himself acknowledges limitations of his study's failing to address German scholarship (Orientalism 18-19) and that, in the "Afterword" to the 1995 edition of Orientalism, he, in their view, convincingly refutes his critics, such as Lewis (329-54).

Said's continuing importance in the fields of literary criticism and cultural studies is represented by his influence on scholars studying India, such as Gyan Prakash,^[27] Nicholas Dirks,^[28] and Ronald Inden,^[29] and literary theorists such as Hamid Dabashi, Homi Bhabha^[30] and Gayatri Spivak.^[31]

Both supporters of Edward Said and his critics acknowledge the profound, transformative influence that his book Orientalism has had across the spectrum of the humanities; but whereas his critics regret his influence as limiting, his supporters praise his influence as liberating.^[32]

[edit] Criticism of US Foreign Policy

In a 1997 revised edition of his book Covering Islam, Said criticized what he viewed as the biased reporting of the Western press and, in particular, media “speculations about the latest conspiracy to blow up buildings, sabotage commercial airliners, and poison water supplies.”^[33]

Said opposed many US foreign policy endeavors in the Middle East. During an April 2003 interview with Al-Ahram Weekly, Said argued that the Iraq war was ill-conceived:

“

My strong opinion, though I don't have any proof in the classical sense of the word, is that they want to change the entire Middle East and the Arab world, perhaps terminate some countries, destroy the so-called terrorist groups they dislike and install regimes friendly to the United States. I think this is a dream that has very little basis in reality. The knowledge they have of the Middle East, to judge from the people who advise them, is to say the least out of date and widely speculative.... I don't think the planning for the post-Saddam, post-war period in Iraq is very sophisticated, and there's very little of it. [US Undersecretary of State Marc] Grossman and [US Undersecretary of Defense Douglas] Feith testified in Congress about a month ago and seemed to have no figures and no ideas what structures they were going to deploy; they had no idea about the use of institutions that exist, although they want to de-Ba'thise the higher echelons and keep the rest. The same is true about their views of the army. They certainly have no use for the Iraqi opposition that they've been spending many millions of dollars on. And to the best of my ability to judge, they are going to improvise. Of course the model is Afghanistan. I think they hope that the UN will come in and do something, but given the recent French and Russian positions I doubt that that will happen with such simplicity.[34]

”

[edit] Pro-Palestinian activism

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v • d • e

As a pro-Palestinian activist, Said campaigned for a creation of an independent Palestinian state. From 1977 until 1991, Said was an independent member of the Palestinian National Council who tended to stay out of factional struggles.^[35] He supported the two-state solution and voted for it in Algiers in 1988. In 1991, he quit the PNC in protest over the process leading up to the signing of the Oslo Accords, feeling that the Oslo terms were unacceptable and had been rejected by the Madrid round negotiators. He felt that Oslo would not lead to a truly independent state and was inferior to a plan Arafat had rejected when Said himself presented it to Arafat on behalf of the US government in the late 1970s. In particular, he wrote that Arafat had sold short the right of Palestinian refugees to return to their homes in pre-1967 Israel and ignored the growing presence of Israeli settlements. Said's relationship with the Palestinian Authority was once so bad that PA leaders banned the sale of his books in August 1995, but improved when he hailed Arafat for rejecting Barak's offers at the Camp David 2000 Summit. Ultimately, Said came to prefer and to support a state that would afford Palestinians a home with equal human rights in place of the 'Jewish' state of modern-day Israel.

On July 3, 2000, Said was photographed lobbing a rock across the Lebanon-Israel border.

Although Said denied aiming the rock at Israeli soldiers, an eyewitness account in the Lebanese newspaper As-Safir asserted that Said had positioned himself less than 30 feet (9.1 m) from Israeli soldiers manning a two-story watchtower before throwing the rock over the border fence, though it instead hit barbed-wire. "One stone tossed into an empty space scarcely warrants a second thought", he later said, labeling the stone-throwing as "a symbolic gesture of joy". The stone throw was witnessed by Israel-based television journalist Dennis Zinn, who suggested "the Lebanese line up and wait to throw their rocks until soldiers and civilians are exposed."^[36]

While the photo provoked criticism from some Columbia faculty and students as well as from the Anti-Defamation League, the provost issued a statement defending Said's act on the grounds of freedom of expression, a position echoed by his supporters on campus.^[37]. Said also wrote many books and articles in which he clearly denied any violence.

In June 2002, Said, along with Haidar Abdel-Shafi, Ibrahim Dakak, and Mustafa Barghouti, helped establish the Palestinian National Initiative, or Al-Mubadara, an attempt to build a third force in Palestinian politics, a democratic, reformist alternative to both the established Fatah and Islamist militant groups, such as Hamas.

In Al-Ahram Weekly, in April 2002, Said observes:

Above all we must, as Mandela never tired of saying about his struggle, be aware that Palestine is one of the great moral causes of our time. Therefore, we need to treat it as such. It's not a matter of trade, or bartering negotiations, or making a career. It is a just cause which should allow Palestinians to capture the high moral ground and keep it.^[38]

In August 2003, in an article published online in Counterpunch, Said summarizes his position on the contemporary rights of Palestinians vis-à-vis the historical experience of the Jewish people:

“

I have spent a great deal of my life during the past 35 years advocating the rights of the Palestinian people to national self-determination, but I have always tried to do that with full attention paid to the reality of the Jewish people and what they suffered by way of persecution and genocide. The paramount thing is that the struggle for equality in Palestine/Israel should be directed toward a humane goal, that is, co-existence, and not further suppression and denial.[39]

”

It is important to note that while Said was seen - and indeed, often appropriated by various Islamic groups - as a global intellectual defender of Islam, Said himself denied this claim several times, most notably in republications of Orientalism. Said's primary objectives were humanistic and not Islamic; his vision for Palestine and Israel's peaceful co-existence necessarily took Islam into consideration, but emphasized the needs of Palestinians and Israelis as two ethnic groups whose basic needs, such as food, water, shelter and protection, were to be valued above all else.

Said notes that "in all my works I remained fundamentally critical of a gloating and uncritical nationalism.... My view of Palestine ... remains the same today: I expressed all sorts of reservations about the insouciant nativism and militant militarism of the nationalist consensus; I suggested instead a critical look at the Arab environment, Palestinian history, and the Israeli realities, with the explicit conclusion that only a negotiated settlement between the two communities of suffering, Arab and Jewish, would provide respite from the unending war." He notes that every Arabic publisher who was interested in his book on Palestine "wanted me to change or delete those sections that were openly critical of one or another Arab regime (including the PLO), a request that I have always refused to comply with."^[40]

Furthermore, he was one of few Palestinian activists who at the same time acknowledged Israel and Israel's founding intellectual theory, Zionism. Said was one of the first proponents of a two-state solution, and in an important academic article entitled "Zionism from the Standpoint of its Victims," Said argued that both the Zionist claim to a land - and, more importantly, the Zionist claim that the Jewish people needed a land - and Palestinian rights of self-determination held legitimacy and authenticity.

Said's books on the issue of Israel and Palestine include The Question of Palestine (1979), The Politics of Dispossession (1994) and The End of the Peace Process (2000).

[edit] Claims made regarding Said's early life

In 1999, Justus Reid Weiner, a researcher at the Jerusalem Center for Public Affairs, published an article in Commentary, arguing that Said's family did not permanently reside in Talbiya or live there during the final months of the British mandate, and therefore that they could not be considered refugees. According to Weiner, it was only Said's aunt who owned a house in Talbiya, while Said's family visited Jerusalem only occasionally. "On [Said's] birth certificate, prepared by the ministry of health of the British Mandate," Weiner states, "his parents specified their permanent address as Cairo," leaving blank the space for a local address. Weiner suggests Said grew up in Cairo, and probably never attended St. George's Academy in Jerusalem except during brief stays in that city. Weiner argues that Said's name is not on the school registry and that David Eben-Ezra, whom Said mentioned as a classmate, has no recollections of him.^[41]

Following Weiner's widely publicized article, several respondents came to Said's defense. In The Nation, Christopher Hitchens writes that schoolmates and teachers confirmed Said's stay at St. George's, and quotes Said stating as early as 1992 that he had spent much of his youth in Cairo.^[42] In another commentary by Alexander Cockburn and Jeffrey St. Clair in Counterpunch, Haig Boyadjian confirmed that he had been Said's classmate at St. George's in 1947, and chastised Weiner.^[43]In an article entitled "Defamation, Zionist-style," Said explained himself, responding that "the family house was in fact a family house in the Arab sense, which meant that our families were one in ownership," and that his name could not be on the school's registry, which was terminated a year before his attendance.^[44] Said charged that the "Zionist movement has resorted to shabbier and shabbier techniques," criticizing the Jerusalem Center for having "hired an obscure Israeli-American lawyer to 'research' the first ten years of my life and 'prove' that even though I was born in Jerusalem I was never really there".^[45] Said later stated: "I was born in Jerusalem, my family is a Jerusalem family. We left Palestine in 1947. We left before most others. It was a fortuitous thing. . . . I never said I was a refugee, but the rest of my family was. My entire extended family was driven out. . . ."^[46]

[edit] Publications

• Joseph Conrad and the Fiction of Autobiography (1966)
• Beginnings: Intention and Method (1975)
• Orientalism (1978)
• The Question of Palestine (1979)
• Orientalism (1980)
• Literature and Society (editor) (1980)
• The Middle East: What Chances For Peace? (1980) [co-contributor with Joseph J. Sisco, Shlomo Avineri, Saburo Okita, Udo Steinbach, William Scranton, Abdel Hamid Abdel-Ghani and H.R.H. Prince Saud]
• Covering Islam: How the Media and the Experts Determine How We See the Rest of the World (1981)
• The World, the Text and the Critic (1983)
• After the Last Sky: Palestinian Lives (1986) [with photographs by Jean Mohr]
• Blaming the Victims: Spurious Scholarship and the Palestinian Question (1988) [contributor and co-editor with Christopher Hitchens]
• Yeats and Decolonization (1988)
• Musical Elaborations (1991)
• Culture and Imperialism (1993)
• The Politics of Dispossession (1994)
• Representations of the Intellectual: The Reith Lectures (1994)
• The Pen and the Sword: Conversations with Edward W. Said (1994) [Conversations with David Barsamian]
• Peace and Its Discontents: Essays on Palestine in the Middle East Peace Process (1996)
• Entre guerre at paix (1997)
• Acts of Aggression: Policing "Rogue States" (with Noam Chomsky and Ramsey Clark) (1999)
• Out of Place (1999) (a memoir)
• Henry James: Complete Stories, 1884-1891 (Editor) (1999)
• The End of the Peace Process: Oslo and After (2000)
• Reflections on Exile (2000)
• The Edward Said Reader (2000)
• Power, Politics and Culture: Interviews with Edward W. Said (2001)
• CIA et Jihad, 1950-2001: Contre l'URSS, une désastreuse alliance (2002), with John K. Cooley
• Culture and Resistance: Conversations with Edward W. Said (2003) [Interviews by David Barsamian]
• Freud and the Non-European (2003)
• From Oslo to Iraq and the Road Map (Collection of Essays) (2003)
• Parallels and Paradoxes: Explorations in Music and Society (with Daniel Barenboim) (2003)^[47]
• Humanism and Democratic Criticism (2005)
• On Late Style: Music and Literature Against the Grain (2006)
• Criticism in Society (year of publication unknown)
• Edward Said: A Critical Reader (year of publication unknown)
• Jewish Religion, Jewish History (Introduction) (year of publication unknown)
• Nationalism, Colonialism, and Literature (year of publication unknown)

[edit] See also

• The Edward Said National Conservatory of Music, named in his honor

[edit] Notes

[edit] External links

• Edward W. Said: A Bibliography, compiled by Eddie Yeghiayan.
• Edward M. Said Selected Bibliography (includes reviews of publications by Said)
• Edward Said dossier (Le Monde diplomatique)
• "The Legacy of Edward Said" by Andrew N. Rubin, talk at Georgetown University's Center for Contemporary Arab Studies.
• "Writing to the moment" Review of Edward Said's work on the occasion of the anniversary of his death in The Guardian.
• Columbia News mourns passing of Said
• A Devil Theory of Islam Edward Said's commentary on writings by The New York Times journalist Judith Miller
• The Edward Said Archive Unofficial fansite.
• Edward Said index on The Electronic Intifada.
• Obrad Savic "Edvard Said: Razbastinjeni intelektualac", a tribute by Professor Obrad Savic (Belgrade Circle).
• South End Press, Said's publications by South End Press and a brief biographical account.
• Islam Through Western Eyes, article by Said explaining the main thesis of Orientalism.
• Zmag.org/Middle East Watch Tributes posted in ZMagazine.
• A Mighty and Passionate Heart, obituary by Alexander Cockburn posted in Counterpunch.
• Edward, a tribute by Dr. Hanan Ashrawi.
• Tribute and archive of Said's Democracy Now! appearances
• "Edward W. Said, 1935 - 2003" Memorial tribute to Said on the first anniversary of his death.
• Talk at Berkeley on "Palestine and the Universality of Human Rights". Hosted on tucradio.org: Part 1, Part 2. Single downloadable file with Lecture by Edward Said (mp3 file in compressed rar format).
• "The Rootless Cosmopolitan", obituary by Tony Judt published in The Nation.
• Edward Said and The Production of Knowledge, by Sethi, Arjun (University of Maryland) April 2007
• "Remembering Edward Said (1935-2003)," obituary and tribute by Tariq Ali published in The New Left Review.
• Mural Debate: Moratorium Resembles 1994 Malcolm X Incident Controversy over Edward Said's Mural proposed for the student center at San Francisco State Universtity.
• 1980 review by Malcolm Kerr, in International Journal of Middle Eastern Studies, of Said's book Orientalism.
• Review of Reflections on Exile and Other Essays and Edward Said: The Last Interview, in Other Voices, vol. 3, no. 1.

[edit] Critical

• Edward Said article by David Frum published in National Review, September 29, 2003, re-posted on Campus Watch
• Debunking Edward Said criticism of Orientalism by Ibn Warraq
• Edward Said's Splash Said's impact on Middle Eastern studies, by Martin Kramer.
• "Edward Said's Documented Deceptions" by pro-Israel group CAMERA
• Edward W. Said, intellectual by Bruce Bawer, The Hudson Review, Winter 2002
• Where the Twain Should Have Met by Christopher Hitchens, The Atlantic Monthly, September 2003 (theatlantic.com subscriber excerpt)

Persondata
NAME	Saïd, Edward Wadie
ALTERNATIVE NAMES
SHORT DESCRIPTION	American literary theorist, political activist
DATE OF BIRTH	November 1, 1935
PLACE OF BIRTH	Jerusalem, British Mandate of Palestine
DATE OF DEATH	September 25, 2003
PLACE OF DEATH	New York City, New York, United States